Adi Dharm

Ram Mohan Roy

Dwarkanath Tagore

Debendranath Tagore

Founded in 1861, with the publication of Hemendranath Tagore's "Brahmo Anusthan" (or Brahmo Code of doctrine and practice), Adi Dharm refers to the religion of Adi Brahmo Samaj the first development of Brahmoism and includes those Sadharan Brahmo Samajists who were reintegrated into Brahmoism in 1878. This was the first organised casteless movement in British India and reverberated from its heart of Bengal to East Assam, West Bombay State (modern Sindh, Maharastra and Gujarat), North Punjab and South Madras, Hyderabad, Bangalore.

It was never conceived as an "anti-caste" movement, but stood for
repudiation of all "distinctions between people" and foundation of a
modern educated secular Indian nation under the timeless and formless
One God, and its adherents as Adi-Dharmis (or worshippers of the ancient formless indivisible One God Brahma or the Parambrahma "The One without a Second" or EkAdavaitam).
Although the doctrine of Adi Dharma is superficially similar to other
reformatory "sects" of Hinduism which speak of "different paths to One
God", the core beliefs of Adi Dharm irrevocably place Adi Dharm and
Brahmoism as the youngest of India's 9 religions beyond the pale of
"Hinduism's catholicism and elasticity".

There is no salvation and no way to achieve it. ("Works will
win". Worshipful work is the way of existence. Work is for both body
and soul. All life exists to be consumed. The soul is immortal and does
not return to this World. There is neither Heaven nor Hell nor rebirth)

There is no scripture, revelation, creation, prophet, priest or teacher to be revered.
(Only the Supreme Spirit of Existence can be revered - not the Vedas,
Granths, Bibles or Quran etc.. Worship consist of revering the "inner
light within" ie. enlightened conscience)

There is no distinction. (All men are equal. Distinctions
like caste, race, creed, colour, gender, nationality etc. are
artifical. There is no need for priests, places of worship, long sermons etc. "Man-worship" or "God-men" are abhorent to the faith and denounced since there is no mediator between man and God)

The Adi--Dharmis (Brahmo religionists dispersed throughout India) are distinguished from Ad-Dharmis (actually a corruption of A-Dharmis - those with no religion - Sikh and Christian reconverts by Arya Samaj who formed a Scheduled caste
in North India especially Punjab and Haryana by inspired confusion of
names, doctrines and prophets so as to exploit the legal decision in
1897 of the Punjab High Court which exclusively covered in its scope Adi-Dharmi Brahmos and the high caste Sikh "followers" of Brahmoism like Sirdar Doyal Sing Majithia.)

Founders of Adi Dharma

The Adi Dharma Brahmic religion was originated by the Bengali Brahmin Thakur clan of Ram Mohan Roy, Dwarkanath Tagore and Prasanna Coomar Tagore who were Rarhi Brahmins of the Vandhopadyaya (Sandilya gotra) division.

This Adi Brahma religion Adi Dharma was originally propounded by these highest caste Kulin Brahmins
of Bengal who were excommunicated from Hindu faith for opposing social
and priestly evils of the time (18th and 19th century AD). Previously
the original ancestors (5 legendary Brahmin scholars of Kannauj Kanyakubja school deputed to the King of Bengal) of all these Highest caste twice born Bengali Brahmins had been excommunicated from Kannauj (Central Provinces) in 10th/11th cent. AD after their return from Bengal.

Mobility

"Mobility" ie. leaving the home and being exposed to external
influence meant loss of caste for Brahmins (a social device to conserve
meagre land holdings and priestly incomes).

Mobile scholars of priestly Brahmin clans such as these in contact
with (or in the service of) foreign rulers - like the Mughals or
European Companies or Indian princelings - were deliberately ostracised
by their "fixed" priestly Hindu clan peers (relatives) ensconced within
the numerous temples of Bengal and denied their shares of ancestral
undivided properties and incomes. As a consequence ghastly social evils
like Sati (or the burning alive of Hindu widows) were encouraged,
primarily by the fixed priestly class. The mobile clan members banded
into associations (Sabhas) to oppose these unBrahmic practices colliding head on with orthodox ("fixed") Hindu society in Bengal.

The Mughal 'Raja' Rammohun was the first Indian to cross the seas to
Britain in 1833, followed by 'Prince' Dwarkanath in 1842. Refusing to
recant and knowing that so strong was the prejudice against them at
home, both opted to die and be buried there.

Genesis of Adi Dharma

Rabindranath Tagore with wife Mrinalini Devi from a Pirali Brahmin clan which some Tagores regularly married into

The Adi Dharma founders were regularly tainted and scandalised by orthodoxy as Pirali Brahmin and defamed as being officially banned from entering temples like Jaganath Temple (Puri) by Govt regulations of 1807.
Subsequently their families also faced great difficulty in arranging
marriages for some of their children such as India's poet-laureate Rabindranath Tagore
who could only manage a Pirali Brahmin bride unlike his brothers who
married high caste Brahmin brides. This ultimate exclusionary weapon of
Hindu orthodoxy resulted in endogamous (ie.casteist) tendencies in
Adi-Dharm marriage practice between these 2 branches of Adi Dharma in
the Tagore family, placing Satyendranath Tagore and Rabindranath Tagore and their families against their exogamous brothers. The noted Adi Brahmo Historian Kshitindranath Tagore (son of Hemendranath Tagore)
who succeeded Rabindranath Tagore as Editor of the Adi Dharma organ,
has written that it was Rabindranath who destroyed many family
documents.

“In those days the practice of having Gharjamai was in vogue in
our family, mainly because we were Piralis and then became Brahmos;
therefore, there was no possibility of somebody from a good Hindu
family marrying into our (ie. the endogamous branch) family .. the system of marriages amongst relatives was started.
.. it became almost impossible to get our children married. Our being
ostracised by the Hindu society provided us with a certain freedom in
absorbing western influences, and at the same time the Adi Brahmo Samaj
was a branch of Hindu society in all respects except the practice of
idolatry. Maharshi always expressed a hearty desire to establish this,
and as such all the rituals and customs of Hindu society were followed
in his family, and that environment prevailed at least till he was
alive, ” wrote Indira Devi Choudhurani (Smritisamput Vol I (1997/2000),
in Bengali, Rabindra Bhaban, Viswa Bharati, p. 18-19). Indira Devi
Choudhurani was daughter of Satyendranath Tagore and very close to
Rabindranath. "The Autobiography of Debendranath Tagore" is also
"attributed" to Satyendranath Tagore and this daughter.

Adi Brahma Dharm timeline

Adi Brahma Sabha

Consequently the Adi Brahmos then set up their own faith called Adi Brahma Sabha in 1828/1830 by Trust deed of Brahmo Sabha and codified their religion as Adi Brahma Dharma published from 1848. The founders of this Brahmo religion were foremost reformers for nationalism, equality, secularism and education which now stand enshrined in the Constitution of India as Fundamental Rights.
These founding fathers of Adi Dharma believed then that Hinduism was
thoroughly corrupted and debased and that strong Law (ie. Dharma)
of first Moslems and then English Rulers could cleanse India from these
evils. For their associations with the Rulers of the times, they were
ostracised and barred from orthodox Hindu society but were amply
compensated by "being so weighed down in honours by the British that
they forgot all the radicalism of their youth." It was Dwarkanath
Tagore alone who could publicly lambast an English Magistrate
Abercrombie Dick on the emergence of servile mai-baap (great lord) ruling culture of 19th cent. Bengal as follows:-

" .. If Mr.Dick wishes me to specify what I deem the present
characteristic failings of the natives I answer that they are - a want
of truth, a want of integrity, a want of independence. .. arising from
being subjected to misrule of an igorant, intolerant and licentious
soldiery .. falling into abject submission, deceit and fraud".

Previously in 1829 Dwarkanath and Prasanna Coomar had founded the Landholders (Zamindars)
Association which in its variants went on to play such role in modern
India's development. The first major success of this Zamindari Sabha
was arraigning the East India Company forces against Titumir a Muslim extortionist of zamindars (or jehadi freedom fighter) at Nadia in November 1831.

Trust deed Principles (1830)

By the 1830 Trust deed of Brahmo Sabha
principles it was held that all men are equal and without distinction
and there is no need for priests or formal places for worship etc.

Adi Dharma doctrine (1848/1850)

By the 1848 Adi Brahma Dharma published doctrine of Debendranath Tagore,
it was held that present Hinduism doctrine is corrupted, but that the
original Vedas of pre-Aryan times (being relatively pure, though still
fallible and not Scripture to be relied on) as reflected by 11
judiciously chosen Upanishads also speak of a single formless God who
requires no temple or priest or idol for worship, only a rational and
pure conscience of an intelligent mind. That there is no caste - high
or low - all people are equal, in this World and before God. The
doctrine of reincarnation is rejected. The doctrine of God being
incarnate is also rejected.

Caste Disability Removal Act (1850)

This publication resulted in the famous "Removal of Caste Disabilities Act" of August 1850, and Brahmos
were free to establish their own religion and marry amongst themselves
without fear of disinheritance from ancestral property. At the 23
December 1850 annual meeting of Calcutta Brahmo Samaj, Debendranath
formally announced the Brahma Dharma as doctrine of the new
religion. This anouncement resolving certain aspects of Hinduism in
Rammohun's doctrine also served to effectively separate Brahmoism from
Hinduism.

Lala Hazarilal's Shudra controversy (1851)

Krishanagar in Nadia district of West Bengal has always had special
place in Brahmoism. Many old Brahmo families came from here including
that of Ramtanu Lahiri who was the first Adi Dharmi
to renounce his Brahmanical caste thread in 1851 (even before Debendra
Nath who removed his in 1862). The gesture by Debendranath of sending
Lala Hazarilal of Indore (a Shudra untouchable by birth) as Adi
Dharma's first preacher to Krishnagar instead of a Brahmin preacher
well versed in Sankskrit literature was, however, not too well
appreciated and gave great offence to the Nadia Royal family.

Christian missionaries banned (1856)

Adi Dharma mission to Punjab (1861)

In 1861 the famous Adi Brahmo preacher Pundit Navin Chandra Rai
("Roy") went to Punjab and spread this new faith and opened many Adi
Brahmo houses of worship all over Punjab (West and East) at Jullundur,
Lyallpur, Lahore, Amritsar etc. People of all faiths and castes without
distinction flocked to the new creed, and over 580 Pandit families were enrolled till 1870. Subsequently the Oriental College was established at Lahore by Pundit N.C.Rai.

Adi Dharma mission to Telengana

In 1861 another Adi Brahmo preacher Atmuri Lakshminarasimham
returned to Madras Presidency and devoted much time in the Telegu
speaking areas. many publications of Adi Samaj in Bengali were
translated into Telegu language and poublished by him from the printing
presses of Madras. In 1862 he came in contact with and converted
Kandukuri Viresalingam who was to become father of Telegu language and
notable Brahmo nationialist of the era. Later the two fell out over
religious differences

First schism in Brahmo Samaj (1866)

In 1865/1866 there was a dispute in the Brahmo Samaj
over caste distinctions, and many younger members of the Samaj who were
influenced by Christian missionaries were expelled from the Adi Samaj -
which was henceforth known as "Adi Brahmo Samaj.

Character of Adi Dharma changes (1867-)

From 1867 after the First Schism, the Adi Dharam movement became stridently nationalistic. A Hindu Mela was regularly organised which became the precursor to the Swadeshi movement and then the Indian National Congress.
In the meanwhile the expelled Christian factions from Adi Samaj
launched a sustained and bitter campaign to wean away the Adi Dharma
missions outside Bengal. A great deal of propaganda was hurled from
both sides.

Brahmo marriage (bill) controversy (1871)

In 1871 the expelled group petitioned the Government to recognise them and their inter-faith marriages claiming that Brahmos are not Hindu, not Christian, Moslem, Jew or Parsi etc. The Adi Brahmo group opposed this stating We are Brahmos first, and Hindus second and finally a compromise Law was passed as Act III of 1872 to enable marriages between Brahmos and thereby recognising the Brahmo religion by State.

Adi Dharma's Maharshi and Gurudev visit Punjab (1872)

In 1872/1873 Debendranath Tagore (the Maharshi) and his son Rabindranath Tagore (Gurudev)
visited Punjab and spent much time in worship at the Golden Temple at
Amritsar. A famous Sikh gentleman Sirdar Dayal Singh Majithia from the
priestly family of this temple joined the Adi Dharma and subsequently
contributed much money to the faith and also became a founder Trustee
of the Sadharan Brahmo Samaj in 1880.

Emergence of Arya Samaj in Punjab (1875)

In the meantime (1872 - 1875) in Punjab due to Schisms in Adi Brahmo Samaj at Calcutta, a new variant of Adi Brahmoism called Arya Samaj began to take root. While traveling its founder Swami Dayanand
came into close and extended contact with Raj Narayan Bose,
Debendranath Tagore etc. Swami Dayanand closely studied Tagore's book Brahmo Dharma,
a comprehensive manual of religion and ethics for Adi Dharma, while in
Calcutta. The bone of contention between these two Samaj's was over the
authority of the Vedas - whose authority the Adi Dharma reject and hold to be inferior works, whereas Arya Samaj hold Vedas to be divine revelation.
Despite this difference of opinion, however, it seems that the members
of the Brahmo Samaj and Swami Dayanand parted on good terms, the former
having publicly praised the latter’s visit to Calcutta in several
journals and the latter having taken inspiration from the former’s
activity in the social sphere.

Lala Hardayal pracharok in Northern India (1876)

Another close associate of Debendranath Tagore, Lala Hardayal
volunteered to promote the Adi Dharma cause in the Central Provinces
and Punjab. he linked up with Sirdar Dayal Singh Majithia and the pure
Adi Dharma message of One God without Caste or Priests took great root
in this Province. Many low caste Sikhs, low caste Hindu converts to
Christianity etc. joined the Adi Brahma Dharma to be eventually
absorbed back after education into their respective faiths. It is
pertinent that Debendranath was greatly influenced by works of Kabir and Baba Guru Nanak and always kept their books at his side.

Developments of Adi Dharma in Telengana (1870 - 1880)

By 1871 Kandukuri Veeresalingam (father of Telegu nation) was heavily influenced by Brahmoism.
A movement was covertly established by him to seek independence of the
Telegu speaking provinces of Madras Presidency and the Nizamate of
Hyderabad. A secret society for this was organised in 1878 in
Rajahmundry under the cover of Prarthana Samaj
of Andhra Pradesh. He bitterly opposed immoral (ie. polygamy and child
marriage) practices of the upper classes of Telengana starting a new
phase of reform for Adi Dharma in Telugu speaking regions.

"He contributed to the political sphere by his activist journalism
of writing about issues such as corruption in the local administration.
The presidency government kept a close tab on the Indian language press
and sometimes responded to investigate such allegations. Viresalingam
also intervened more directly by conducting widow remarriages and
popularizing new forms of voluntary association."

Kandukuri vacillated between Adi Dharm nationalism and Keshab Sen's
dictum of "Loyalty to Sovereign" being rewarded with Rao Bahadur title
in 1893 by British. But by clinging to Keshab Sen philospohy of
"Loyalty to Sovereign" till 1907, Viresalingam found himself
increasingly isolated from the militant ideology of Adi Dharma's new
stridently nationalisic adherents in the region.

2nd phase of formation of Provincial Samajes (1878-)

In 1862 and again in 1864 the Adi Dharma stalwarts from Calcutta
visited Bombay, Madras Presidencies. They also visited Hyderabad
(Deccan). As a result many anti-caste, One Formless God Adi-Dharma
affiliates were started including the Prarthana Samaj in Mumbai. The Veda Samaj in Madras, and the Brahma Samajam in what is now Andhra Pradesh.

Many Christian members reabsorbed in Adi Dharma (1878-1880)

In 1878 these expelled neo-Christian members split again, but almost
all of them recanted (by getting executed a Trust deed of Sadharan
Brahmo Samaj in 1880 virtually identical in Principles to the 1830 Adi
Trust deed) and were reabsorbed into Brahmoism by Maharshi Debendranath and Raj Narayan Bose the founders of Hindutva
(ie. Brahmoism's nationalistic religion of Adi Dharma of pre-Aryan
uncorrupt times means All Indians are One without distinction,
regionalism and caste) as Sadharan Brahmo Samaj. The small remainder of Adi heretics formed a Christian / Baha'i new world religion called Navabidhan or New Dispensation and are not considered part of Adi Dharma and in 1891 formed another Samaj in Bangladesh and are called Sammilani's (or Universal Brahmo Religionists) organising annual Conference of Theists.

Tragedies in Tagore family of 1884

In 1884 there were two demises in Debendranath's family. The deaths of his third son Hemendranath at the young age of 40 and the unexplained suicide of his daughter-in-law Kadambari Devi (wife of his fifth son Jyotirindranath the then Secretary of the Adi Brahmo Samaj) in April were to have significant implications for Adi Dharm.

Legal victories for Adi Dharma (1897-1903)

In 1897 a landmark decision of the High Court of the Punjab in
Sirdar Dayal Singh's case after his demise, upholds that Brahmoism is a
separate religion from Hinduism (except for the Adi Brahmos - Adi
Dharma'ites who remain within Hinduism), whereas simultaneously
affirming such gems as " .. Sikhs are Hindoos and nothing but Hindoos
.." and " A Sikh (Sardar Dyal Singh) who follows Brahmoism
without actually converting to it continues to remain a Hindoo". This
decision is confirmed by the Privy Council in 1903 (Rani Bhagwan Koer & Anr. vs. Acharya J.C.Bose and Ors) and is the leading Judgement even today on the vexed question of "who is a Hindu?".

Adi Dharma in N.India, Pandit Nabin Chandra Ray

The heart of Adi Dharma in Punjab Province was Bengal's Adi Brahmo
Samaj legend Pundit Nabin Chandra Ray. The Punjab Brahmo Samaj under
his influence favoured Hindi language as against Punjabi actuated by
nationalistic considerations. He looked upon Hindi as the national
language of India and wanted it to be the foundation for the edifice of
Indian nationality. He was the founder of Oriental College Lahore and
also its principal. He was the first Asst. Registrar of Punjab
University, and one of its Fellows. He was Secretary of the Stri Siksha
Sabha fighting against heavy odds to establish girls schools. He was
one of the most active members of the Anjumani Punjab, afterwards
becoming its Secretary and renamed it as Jnan Vistarini Sabha
engaging 8 Pundits to translate various works. To spread reform among
the backward people of Punjab he published various newspapers in
Punjabi,Urdu and Hindi and the highly controversial "Widow Remarriage
Advertiser" in English. For the depressed classes he started a night
school and the Chamar Sabha. His doors were open to all helpless and
the poor.
After N.C.Rai left the Punjab in course of his service, initiation into
Adi Dharm was given to castes other than Brahmin or Pandit by his
successors - a few of whom were Sikh. As a result many Sikhs also
joined Adi Dharm in large numbers relying on the Mulmantra of Sikhism ie. Japuji Sahib which begins as Ik Onkar Sat Naam Karta Purakh .. translated as "There is only one God His name is Truth He is the creator.."

Adi Dharma expands to Bodo people (1906)

In 1906 another preacher from Assam by name Kalicharan Brahma was initated into Brahmoism. His reform work among the Bodo people established the Bodo Brahma Dharma among the Bathow religionists of Assam and reformed that religion of Adivasi Tribal people considerably. The followers of Adi Dharam in that region are known as Brahmas.

Schisms in Punjab branches (1922-)

From 1922 onwards, dissension in Arya Samaj factions of Punjab
between the Vasant Rai and Mangoo Ram groups again split the regional
Adi Dharma movement. Both groups approached the Lahore Headquarters of
Adi Brahmo Samaj for recognition which was denied to both. This led to
rivalry and inducements from all sides including Arya Samaj, Christian
missionaries, Sikhism etc. causing considerable confusion in the Northern Provinces as to who represents Adi Dharma here. The major controversy at this time concerned many depressed caste Sikhs of Chamar grade in a supposedly casteless Sikhism
rediscovered Ravidass's teachings of 14th century (claimed by them to
be incorporated in Guru Granth Sahib) and got themselves registered as Adi -Dharmi's in the 1921 and 1931 Census of Punjab after the legal decision in Bhagwan Koer's case and the Pirali precedent. This action by a section in the Punjab once again revived the Pirali
controversy which echoed in Calcutta. Concerted action and
representation by Adi Dharma and all sections of Brahmo Samaj ensured
that after 1931 no further caste based Census took place in India.
Thereafter the Congress Party revived casteism again with M.K.Gandhi
asserting on 7 September 1936 ".. Sikhism is part Of Hinduism and if
becoming a Sikh is conversion then this kind of conversion on the part
of Harijans is dangerous"

Adi Dharma leaders from the Punjab

Lala Kashi Ramji - a widely respected person who travelled all over Northern India spreading message of the Samaj.

Lala Basant Lalji - From orthodox Punjabi Kayastha family converted
to Adi Dharm (Brahmo Samaj) on returning from England. Become
Commissioner of Income Tax Delhi and pillar of Delhi Brahmo Samaj. His
elder son was Air Chief Marshal Pratap Chandra Lal (Chief of Air Staff - India).

Marriage Validity Controversies (1938-)

A considerable controversy also erupted at this time over validity
of Arya Samaj marriages. With low caste converts to Christianity being
reinducted into Hindu ranks after shuddhikaran or purification,
orthodox Hindu society was not prepared to accept these reconverts or
marry with them. With a few deaths of such converts often from very
rich families or landed gentry, property disputes began reaching the
Courts and the existing laws proved inadequate. With neither side
willing to budge, a Marriage Law for Arya Samajis was deferred for
almost 25 years. Luckily a fortituous occurrence took place. Krishna Hutheesing (a sister of Jawaharlal Nehru)
wanted to marry a Prince - a Jain by religion. Such a marriage between
parties of different castes although then allowed in law (by further
amendment in the Brahmo law in 1923) was frowned upon and meant
separation from the family and community. They arranged to be married
under the Adi Brahmo Law of 1872 and gave false declarations (as was
done in B.K.Nehru's case also). When these facts came out, the Adi
Brahmo's fiercely objected to misuse of their Act and began to watch
the banns. In 1938 Jawaharal Nehru's daughter Indira insisted on
getting married to her sweetheart Feroze. Once again being of different
faiths they could not be legally married under any law of the time
except the Adi Dharma Law. The elders (incl. Rabindranath Tagore) of
Brahmo Samaj at Shantiniketan, Delhi and Allahabad were consulted
(incl. by M.K.Gandhi) and who after considerable disagreement advised
instead that the long pending Marriage Validity law for converted low
caste Arya Samajis be enacted, which was speedily done in 1939 by an
obliging Britiush Governemnt, enabling the loving couple to be wed in
early 1942 by secret pre-Vedic Adi Dharm reformed Brahmic rites taught
to Nehru's priest by Adi Dharma elders at Allahabad in the presence of
Brahmos like Sarojini Naidu with the groom wearing a sacred Brahmic thread in secret. Ever since, these Adi Dharma rites have been used by the Gandhi-Nehru family for their marriages - such as for Rajiv Gandhi to Sonia Gandhi, Sanjay Gandhi to Maneka Gandhi, Priyanka Gandhi to Robert Vadra etc. and the Vedic
law of Adi Dharma has never been repealed despite passage of the Hindu
Code in 1955 which repealed all such similar marriage validity laws for
other faiths.

Post Independence developments (1947-)

After Partition of India in 1947, the Adi Brahmo Dharma Headquarters for the region shifted from Lahore to New Delhi to Adi Brahmo Brahmin descendants of Babu Raj Chandra Chaudhuri's (who married daughter of Babu N.C.Rai) family settled here.

Ambedkar and Adi Dharma (1949-)

In 1949-1950 B.R.Ambedkar
approached the Adi Dharm leaders at Delhi to get absorbed his followers
into Adi Dharma. Due to bitter debates in the Constituent Assembly with
Brahmo members and over the Hindu Validity Marriages Validity Act 1949,
he could not be accommodated within the Adi Dharma principles. This was
chiefly due to his insistence on denouncing Manu
- paradoxically respected by Adi Dharma's founding father's as a great
Law Giver. Thereafter in about 1955 Ambedkar and his followers instead
chose to join Buddhism.

Legal Status of the Brahmo (Adi Dharma) Religion

In 1901 (Bhagwan Koer & Ors v J.C.Bose & Ors, 31 Cal 11, 30
ELR IA 249) the Privy Council (Britain's highest judicial authority)
upholds the finding of the High Court of the Punjab that the vast
majority of Brahmo religionists are not Hindus and have their own
religion unlike Sikhs ("who are Hindu and nothing but Hindus").
Debendranath Tagore was held to be the founder of the Brahmo religion.
The Court distinguished Brahmo "religionists" from "followers" of the
Brahmo Samaj who continue to retain their Hinduism.

In 1916 the Indian Civil Services Ethnography Administration
Surveyor R.V. Russell examines in detail and publishes that Brahmo
Samaj is indeed a Religion (and differentiates it from "sects")

In 1949 the Government of India passes the "Hindu Marriages Validity
Act". Despite discussion in Parliament Brahmos are not brought within
the scope of this Law.

In 1955 the Government of India passes the "Hindu Code" (a
comprehensive set of laws for Hindus). Again despite discussion in
Parliament, Brahmo religionists are not brought within the scope of
these laws which, however, now become applicable to Hindus who are also
followers of the Brahmo Samaj .

In 2002, Bangladesh enacted a law recognising Brahmo religionists and Brahmo marriages to Hindus, Jains, Sikhs and Buddhists.

On 05.May.2004 the Supreme Court of India by order of the Chief
Justice dismissed the Government of West Bengal's 30 year litigation to
get Brahmos classified as Hindus. The matter had previously been heard
by an 11 Judge Constitution Bench of the Court (the second largest
bench in the Court's history).

Future of Adi Dharma

The Adi Brahmo Samaj movement is today the largest of the Brahmo
developments. It is ironic that a small dedicated group of outcaste twice born
Brahmins of the highest caste of Bengal setting out to rid India of
caste and prejudice have instead engendered a national Constitution
which perpetuates a divisively violent Casteism in Hindu religion which
tears the social fabric of India apart especially in the field of
education . Adi Dharma has spawned not only the Indian National
Congress party but also the Hindutva agenda of their opposition.

External links

References

^ Dwarkanath Tagore was most astounded in his First Voyage to England by the long lectures delivered as sermons at the Episcopal Kirk
in Scotland. Little did he know that back home his son Debendranath was
plotting a similar tradition of long sermons for Brahmos. Source:
Dwarkanath tagore:A Life - Krisha Kriplani. p191.

^ "The pheras took place at night. The marriage ceremony was performed according to the Vedic tradition." pg.31 "Indira Gandhi - ISBN 8128809016"

^
"The ceremony uniting Indira and Feroze was neither conventional nor
legal. .. They were both reluctant to sign a declaration that they did
not belong to any religion. .. Hence the illegality of Indira's
marrriage." pg.177-181 "Indira - The life of Indira Nehru Gandhi - ISBN 039573097X" Katherine Frank, 2002.